俱舍論疏 14.96

14.96

論「一由自然至共集受具戒」，已下答也。《正理論》云「自然謂智，以不從師證，此智時得具足戒。」即是佛及獨覺至盡智時得此戒也。「二由入正性離生，謂五苾芻。」《正理論》云「由證見道得具足戒。」此即憍陳那等五苾芻也。「三由佛命善來苾芻爾時俱戒，謂耶舍等。」耶舍，此云名譽。《正理論》云「由本願力，佛威加故。」「四信受佛為大師爾時得戒，謂大迦葉等。五由善巧酬答，謂蘇陀夷。」蘇陀夷，此云善施。年始七歲，善答佛問稱可佛心，雖年未滿二十，佛令眾僧羯磨受具足戒。善巧酬答別開一緣，非酬答時即發也。言酬答者，佛問彼言：「汝家在何處？」蘇陀夷答言：「三界無家。」「六由敬受八尊重法爾時得戒，謂大生主。」舊云大愛道者，訛也。梵云摩訶波闍波提，摩訶此云大，波闍此云生，波提此云主，是大梵王千名中一名也，眾生多故名曰大生。梵王能生一切眾生，與大生為主，名大生主。從所乞處天神為名。大生主是佛姨母，佛遣阿難為說八尊重法，彼即敬受，爾時得戒。此八是尊大苾芻法，故名八尊重法。舊云八敬，於尼眾中最初出家，廣如律說。「七由遣使得戒，謂法授尼。」尼名法授，此尼端政，欲往僧中恐路有難。受具戒時不對大僧，大僧遣尼受法轉與受戒，故名由遣使得具戒也。為護難故，別開此緣。「八由持律為第五人，謂於邊國。」以無僧故，極少猶須五人。以和上不入眾數，餘四成眾，減不成眾。於五人中必信一人持律羯磨，故言持律第五，減五不成，多即不遮。「九由十眾，謂於中國。」僧多之處，極少猶須十人，多亦不遮。「十由三說歸佛法僧，謂六十賢部眾。」佛遣阿羅漢為說三歸，受得具戒。

The treatise says: "[1] By nature ... to receiving the full precepts through collective assembly." Below is the answer. The Nyāyānusāra says: "'Nature' refers to knowledge; because it is realized without depending on a teacher, one obtains the full precepts at the time of this knowledge." That is, the Buddha and pratyekabuddhas obtain this precept when attaining the knowledge of destruction (kṣayajñāna). "[2] By entering the certainty of rightness (samyaktvaniyāma), namely, the five bhikṣus." The Nyāyānusāra says: "The full precepts are obtained through realizing the path of seeing (darśanamārga)." This refers to Kauṇḍinya and the other five bhikṣus. "[3] By the Buddha addressing them, 'Come, bhikṣu!', at which time the precepts arise together [with the call], namely, Yaśas and others." Yaśas here translates as "Fame" (míngyù). The Nyāyānusāra says: "Due to the power of past vows and the Buddha's august empowerment." "[4] By faithfully accepting the Buddha as the Great Master, obtaining the precepts at that time, namely, Mahākāśyapa and others. [5] By skilful reply, namely, Sudāyi." Sudāyi here translates as "Good Giving" (shànshī). Being only seven years of age, he skilfully answered the Buddha's question, matching the Buddha's intention; although he was not yet twenty years old, the Buddha commanded the monastic Saṅgha to perform the karmavācanā to confer the full precepts on him. Skilful reply was specifically opened as an exceptional case; [the precept] did not arise directly at the moment of the reply. As for the reply: the Buddha asked him, "Where is your home?" Sudāyi replied, "In the three realms there is no home." "[6] By respectfully accepting the eight venerable dharmas (guru-dharma), obtaining the precepts at that time, namely, Mahāprajāpatī." The older translation, Dà'àidào ("Great Path of Love"), is an error. In Sanskrit it is Mahāprajāpatī: mahā translates here as "great"; prajā translates here as "living beings" (shēng); patī translates here as "lord" (zhǔ). It is one of the thousand names of the Great Brahmā King; because sentient beings are manifold, they are called "great offspring" (dàshēng). The Brahmā King can produce all sentient beings and is the lord over these great offspring, hence named "Lord of Great Offspring" (Dàshēngzhǔ). She took her name after the deity to whom prayers [for her birth] were offered. Mahāprajāpatī was the Buddha's maternal aunt. The Buddha dispatched Ānanda to explain the eight venerable dharmas for her; she respectfully accepted them and at that moment obtained the precepts. These eight are rules honoring the elder bhikṣus, hence called "eight venerable dharmas." The older translation called them "eight respects." She was the very first to go forth among the community of bhikṣuṇīs, as detailed in the Vinaya. "[7] By sending a messenger, obtaining the precepts, namely, the nun Dharmadinnā." The nun's name was Dharmadinnā (Fǎshòu). This nun was shapely and upright; when she wished to go to the Saṅgha, she feared difficulties on the road. When receiving the full precepts, she did not face the Great Saṅgha [directly]; the Great Saṅgha dispatched a nun who received the dharma and in turn conferred the precepts upon her. Therefore it is called obtaining the full precepts by sending a messenger. To protect her from peril, this exception was specifically granted. "[8] With a Vinaya master as the fifth person, namely, in border regions." Because of the absence of monks, at the very least five persons are still required. Since the preceptor (upādhyāya) is not counted among the quorum, the remaining four constitute the assembly; any fewer does not constitute an assembly. Among the five persons, one must certainly be entrusted as a Vinaya master to conduct the karmavācanā; hence it is said "a Vinaya master as the fifth." Fewer than five fails [to confer ordination], while more is not prohibited. "[9] By an assembly of ten, namely, in the central regions." Where monks are numerous, at the very least ten persons are still required; more is also not prohibited. "[10] By three recitations of taking refuge in the Buddha, Dharma, and Saṅgha, namely, the assembly of the sixty bhadravargīyas." The Buddha sent arhats to explain the three refuges for them, and they obtained the full precepts.